| #### Chapter 8 |

| #### #### It can be shown also that the intellectual act would similarly be impossible if the soul were any form of body. #### If sensation is apprehension by means of the soul's employment of the body, intellection cannot be a similar use of the body or it would be identical with sensation. If then intellection is apprehension apart from body, much more must there be a distinction between the body and the intellective principle: sensation for objects of sense, intellection for the intellectual object. And even if this be rejected, it must still be admitted that there do exist intellections of intellectual objects and perceptions of objects not possessing magnitude: how, we may then ask, can a thing of magnitude know a thing that has no magnitude, or how can the partless be known by means of what has parts? We will be told "By some partless part." But, at this, the intellective will not be body: for contact does not need a whole; one point suffices. If then it be conceded- and it cannot be denied- that the primal intellections deal with objects completely incorporeal, the principle of intellection itself must know by virtue of being, or becoming, free from body. Even if they hold that all intellection deals with the ideal forms in Matter, still it always takes place by abstraction from the bodies [in which these forms appear] and the separating agent is the Intellectual-Principle. For assuredly the process by which we abstract circle, triangle, line or point, is not carried through by the aid of flesh or Matter of any kind; in all such acts the soul or mind must separate itself from the material: at once we see that it cannot be itself material. Similarly it will be agreed that, as beauty and justice are things without magnitude, so must be the intellective act that grasps them. #### When such non-magnitudes come before the soul, it receives them by means of its partless phase and they will take position there in partless wise. #### Again: if the Soul is a body, how can we account for its virtues- moral excellence [Sophrosyne], justice, courage and so forth? All these could be only some kind of rarefied body [pneuma], or blood in some form; or we might see courage as a certain resisting power in that pneuma; moral quality would be its happy blending; beauty would lie wholly in the agreeable form of impressions received, such comeliness as leads us to describe people as attractive and beautiful from their bodily appearance. No doubt strength and grace of form go well enough with the idea of rarefied body; but what can this rarefied body want with moral excellence? On the contrary its interest would lie in being comfortable in its environments and contacts, in being warmed or pleasantly cool, in bringing everything smooth and caressing and soft around it: what could it care about a just distribution? #### Then consider the objects of the soul's contemplation, virtue and the other Intellectual forms with which it is occupied; are these eternal or are we to think that virtue rises here or there, helps, then perishes? These things must have an author and a source and there, again, we are confronted by something perdurable: the soul's contemplation, then, must be of the eternal and unchanging, like the concepts of geometry: if eternal and unchanging, these objects are not bodies: and that which is to receive them must be of equivalent nature: it cannot therefore be body, since all body-nature lacks permanence, is a thing of flux. #### 8. A. [sometimes appearing as 9] There are those who insist on the activities observed in bodies- warming, chilling, thrusting, pressing- and class soul with body, as it were to assure its efficacy. This ignores the double fact that the very bodies themselves exercise such efficiency by means of the incorporeal powers operating in them, and that these are not the powers we attribute to soul: intellection, perception, reasoning, desire, wise and effective action in all regards, these point to a very different form of being. #### In transferring to bodies the powers of the unembodied, this school leaves nothing to that higher order. And yet that it is precisely in virtue of bodiless powers that bodies possess their efficiency is clear from certain reflections: #### It will be admitted that quality and quantity are two different things, that body is always a thing of quantity but not always a thing of quality: matter is not qualified. This admitted, it will not be denied that quality, being a different thing from quantity, is a different thing from body. Obviously quality could not be body when it has not quantity as all body must; and, again, as we have said, body, any thing of mass, on being reduced to fragments, ceases to be what it was, but the quality it possessed remains intact in every particle- for instance the sweetness of honey is still sweetness in each speck- this shows that sweetness and all other qualities are not body. #### Further: if the powers in question were bodies, then necessarily the stronger powers would be large masses and those less efficient small masses: but if there are large masses with small while not a few of the smaller masses manifest great powers, then the efficiency must be vested in something other than magnitude; efficacy, thus, belongs to non-magnitude. Again; Matter, they tell us, remains unchanged as long as it is body, but produces variety upon accepting qualities; is not this proof enough that the entrants [with whose arrival the changes happen] are Reason-Principles and not of the bodily order? #### They must not remind us that when pneuma and blood are no longer present, animals die: these are necessary no doubt to life, but so are many other things of which none could possibly be soul: and neither pneuma nor blood is present throughout the entire being; but soul is. #### 8. B. (10) If the soul is body and permeates the entire body-mass, still even in this entire permeation the blending must be in accord with what occurs in all cases of bodily admixing. #### Now: if in the admixing of bodies neither constituent can retain its efficacy, the soul too could no longer be effective within the bodies; it could but be latent; it will have lost that by which it is soul, just as in an admixture of sweet and bitter the sweet disappears: we have, thus, no soul. #### Two bodies [i.e., by hypothesis, the soul and the human body] are blended, each entire through the entirety of the other; where the one is, the other is also; each occupies an equal extension and each the whole extension; no increase of size has been caused by the juncture: the one body thus inblended can have left in the other nothing undivided. This is no case of mixing in the sense of considerable portions alternating; that would be described as collocation; no; the incoming entity goes through the other to the very minutest point- an impossibility, of course; the less becoming equal to the greater; still, all is traversed throughout and divided throughout. Now if, thus, the inblending is to occur point by point, leaving no undivided material anywhere, the division of the body concerned must have been a division into (geometrical) points: an impossibility. The division is an infinite series- any material particle may be cut in two- and the infinities are not merely potential, they are actual. #### Therefore body cannot traverse anything as a whole traversing a whole. But soul does this. It is therefore incorporeal. #### 8. C. (11) We come to the theory that this pneuma is an earlier form, one which on entering the cold and being tempered by it develops into soul by growing finer under that new condition. This is absurd at the start, since many living beings rise in warmth and have a soul that has been tempered by cold: still that is the theory- the soul has an earlier form, and develops its true nature by force of external accidents. Thus these teachers make the inferior precede the higher, and before that inferior they put something still lower, their "Habitude." It is obvious that the Intellectual-Principle is last and has sprung from the soul, for, if it were first of all, the order of the series must be, second the soul, then the nature-principle, and always the later inferior, as the system actually stands. #### If they treat God as they do the Intellectual-Principle- as later, engendered and deriving intellection from without- soul and intellect and God may prove to have no existence: this would follow if a potentiality could not come to existence, or does not become actual, unless the corresponding actuality exists. And what could lead it onward if there were no separate being in previous actuality? Even on the absurd supposition that the potentially existent brings itself to actuality, it must be looking to some Term, and that must be no potentiality but actual. #### No doubt the eternally self-identical may have potentiality and be self-led to self-realization, but even in this case the being considered as actualized is of higher order than the being considered as merely capable of actualization and moving towards a desired Term. #### Thus the higher is the earlier, and it has a nature other than body, and it exists always in actuality: Intellectual-Principle and Soul precede Nature: thus, Soul does not stand at the level of pneuma or of body. #### These arguments are sufficient in themselves, though many others have been framed, to show that the soul is not to be thought of as a body. #### 8. D. (12) Soul belongs, then, to another Nature: What is this? Is it something which, while distinct from body, still belongs to it, for example a harmony or accord? #### The Pythagorean school holds this view thinking that the soul is, with some difference, comparable to the accord in the strings of a lyre. When the lyre is strung a certain condition is produced upon the strings, and this is known as accord: in the same way our body is formed of distinct constituents brought together, and the blend produces at once life and that soul which is the condition existing upon the bodily total. #### That this opinion is untenable has already been shown at length. The soul is a prior [to body], the accord is a secondary to the lyre. Soul rules, guides and often combats the body; as an accord of body it could not do these things. Soul is a real being, accord is not. That due blending [or accord] of the corporeal materials which constitute our frame would be simply health. Each separate part of the body, entering as a distinct entity into the total, would require a distinct soul [its own accord or note], so that there would be many souls to each person. Weightiest of all; before this soul there would have to be another soul to bring about the accord as, in the case of the musical instrument, there is the musician who produces the accord upon the strings by his own possession of the principle on which he tunes them: neither musical strings nor human bodies could put themselves in tune. #### Briefly, the soulless is treated as ensouled, the unordered becomes orderly by accident, and instead of order being due to soul, soul itself owes its substantial existence to order- which is self-caused. Neither in the sphere of the partial, nor in that of Wholes could this be true. The soul, therefore, is not a harmony or accord. #### 8. E. (13) We come to the doctrine of the Entelechy, and must enquire how it is applied to soul. #### It is thought that in the Conjoint of body and soul the soul holds the rank of Form to the Matter which here is the ensouled body- not, then, Form to every example of body or to body as merely such, but to a natural organic body having the potentiality of life. #### Now; if the soul has been so injected as to be assimilated into the body as the design of a statue is worked into the bronze, it will follow that, upon any dividing of the body, the soul is divided with it, and if any part of the body is cut away a fragment of soul must go with it. Since an Entelechy must be inseparable from the being of which it is the accomplished actuality, the withdrawal of the soul in sleep cannot occur; in fact sleep itself cannot occur. Moreover if the soul is an Entelechy, there is an end to the resistance offered by reason to the desires; the total [of body and Entelechy-Soul] must have one-uniform experience throughout, and be aware of no internal contradiction. Sense-perception might occur; but intellection would be impossible. The very upholders of the Entelechy are thus compelled to introduce another soul, the Intellect, to which they ascribe immortality. The reasoning soul, then, must be an Entelechy- if the word is to be used at all- in some other mode. #### Even the sense-perceiving soul, in its possession of the impressions of absent objects, must hold these without aid from the body; for otherwise the impression must be present in it like shape and images, and that would mean that it could not take in fresh impressions; the perceptive soul, then, cannot be described as this Entelechy inseparable from the body. Similarly the desiring principle, dealing not only with food and drink but with things quite apart from body; this also is no inseparable Entelechy. #### There remains the vegetal principle which might seem to suggest the possibility that, in this phase, the soul may be the inseparable Entelechy of the doctrine. But it is not so. The principle of every growth lies at the root; in many plants the new springing takes place at the root or just above it: it is clear that the life-principle, the vegetal soul, has abandoned the upper portions to concentrate itself at that one spot: it was therefore not present in the whole as an inseparable Entelechy. Again, before the plant's development the life-principle is situated in that small beginning: if, thus, it passes from large growth to small and from the small to the entire growth, why should it not pass outside altogether? #### An Entelechy is not a thing of parts; how then could it be present partwise in the partible body? #### An identical soul is now the soul of one living being now of another: how could the soul of the first become the soul of the latter if soul were the Entelechy of one particular being? Yet that this transference does occur is evident from the facts of animal metasomatosis. #### The substantial existence of the soul, then, does not depend upon serving as Form to anything: it is an Essence which does not come into being by finding a seat in body; it exists before it becomes also the soul of some particular, for example, of a living being, whose body would by this doctrine be the author of its soul. #### What, then, is the soul's Being? If it is neither body nor a state or experience of body, but is act and creation: if it holds much and gives much, and is an existence outside of body; of what order and character must it be? Clearly it is what we describe as Veritable Essence. The other order, the entire corporeal Kind, is process; it appears and it perishes; in reality it never possesses Being, but is merely protected, in so far as it has the capacity, by participating in what authentically is. ####  |